3. Cakkavattisuttaṃ · 3. 《转轮王经》复注
3. Cakkavattisuttavaṇṇanā三、《转轮王经》注释
Attadīpasaraṇatāvaṇṇanā以自身为洲、以自身为归依之注释
§80
80.Uttānaṃ vuccati pākaṭaṃ, tappaṭikkhepena anuttānaṃ apākaṭaṃ, paṭicchannaṃ, apacuraṃ, duviññeyyañca. Anuttānānaṃ padānaṃ vaṇṇanā anuttānapadavaṇṇanā. Uttānapadavaṇṇanāya payojanābhāvato anuttānaggahaṇaṃ. ‘‘Mātulā’’ti itthiliṅgavasena laddhanāmo eko rukkho, tassā āsannappadese māpitattā nagarampi ‘‘mātulā’’ tveva paññāyittha. Tena vuttaṃ ‘‘mātulāyanti evaṃ nāmake nagare’’ti. Avidūreti tassa nagarassa avidūre.
“Uttānaṃ”者称为明显，反之“不明显”为不可明，藏匿者，未成熟者，难以分别者。不可明诸脚之释称为不可明脚释。因不可明脚释无作别用故称不可明总摄。所谓「姊树」者，女性之称名，一树而已。于其近处，因其衰败，城中亦名「姊树」。此有云：「所谓姊树之城」者。此城非远非近也。
Kāmañcettha sutte ‘‘bhūtapubbaṃ, bhikkhave, rājā daḷhanemi nāma ahosī’’tiādinā atītavaṃsadīpikā kathā ādito paṭṭhāya āgatā, ‘‘aḍḍhateyyavassasatāyukānaṃ manussānaṃ vassasatāyukā puttā bhavissantī’’tiādinā pana savisesaṃ anāgatatthapaṭisaṃyuttā kathā āgatāti vuttaṃ ‘‘anāgatavaṃsadīpikāya suttantakathāyā’’ti. Anāgatatthadīpanañhi acchariyaṃ, tatthāpi anāgatassa sammāsambuddhassa paṭipattikittanaṃ acchariyatamaṃ. Samāgamenāti sannipātena.
《欲欲经》中云：「比库啊，过去有一王名为大力王。」此乃述述前世家谱之说明文字，述其始基而来。及「八十有二百年寿命之人子孙将会」等，乃未来详尽相关经文，故名为「未来世家谱说明文」。未来义之揭示甚为奇异，更奇异者，乃正觉者对未来之实践教理言说。『集会』者，谓聚合之集也。
‘‘Bhattaggaṃ amanāpa’’ntiādi kevalaṃ tesaṃ parivitakkamattaṃ. Amanāpanti amanuññaṃ. Buddhesu kato appakopi aparādho appako kāro viya garutaravipākoti āha ‘‘buddhehi saddhiṃ…pe… sadisaṃ hotī’’ti. Tatrāti tasmiṃ mātulanagarassa samīpe, tassaṃ vā parisāyaṃ.
「无忧粮」等语，唯指其等思想之边际。无忧意指不造犯戒。论云：于佛等所作之最微小过失，其所招结果亦极甚，如云「与佛同处时……等，之故」是也。此即谓于彼「姊树城」附近，与其社群。
Attadīpāti ettha kāmaṃ yo paro na hoti, so attāti sasantāno ‘‘attā’’ti vuccati, hitasukhesibhāvena pana attanibbisesattā dhammo idha ‘‘attā’’ti adhippeto. Tenāha ‘‘attā nāma lokiyalokuttaro dhammo’’ti. Dvidhā āpo gato etthāti dīpo, oghena anajjhotthato bhūmibhāgo. Idha pana kāmoghādīhi anajjhottharaṇīyattā dīpo viyāti dīpo, attā dīpo patiṭṭhā etesanti attadīpā. Tenāha ‘‘attānaṃ dīpa’’ntiādi. Dīpabhāvo cettha paṭisaraṇatāti āha ‘‘idaṃ tasseva vevacana’’nti. Aññasaraṇapaṭikkhepavacananti aññasaraṇabhāvapaṭikkhepavacanaṃ. Idañhi na aññaṃ saraṇaṃ katvā viharaṇasseva paṭikkhepavacanaṃ, atha kho aññassa saraṇasabhāvasseva paṭikkhepavacanaṃ tappaṭikkhepe ca tena itarassāpi paṭikkhepasiddhito. Tenāha ‘‘na hī’’tiādi. Idāni tamevatthaṃ suttantarena sādhetuṃ ‘‘vuttampi ceta’’ntiādi. Yadi ettha pākatiko attā icchito, kathaṃ tassa dīpasaraṇabhāvo, tasmā adhippāyiko ettha attā bhaveyyāti pucchati ‘‘ko panettha attā nāmā’’ti. Itaro yathādhippetaṃ attānaṃ dassento ‘‘lokiyalokuttaro dhammo’’ti. Dutiyavāropi paṭhamavārasseva pariyāyabhāvena desitoti dassetuṃ ‘‘tenāhā’’tiādi vuttaṃ.
所谓自明者，是指此处“他者不在”的欲意，即常世谓“自我”，意指具寿者。以利益快乐为专长之法，于此语中以“自我”为主。故言“自我是世俗及出世法”。又云“水已双流”是所谓岛，地为水所围之处。此言岛，乃由水波涛中上升之大陆部分。于此以水波涛为障而不被波涛侵袭之岛，谓为自岛。故曰“自我之岛”等。岛之含义为依傍，谓是“这是所说之词”。他依之放弃语，是指舍弃依止他法。此乃舍弃他所依止之义辞。于此不造舍弃他依，只舍弃为安住之处，乃属舍弃依止他法故。因故言“不依他”等。从今此偈依已成如是经文说法而建立：“已说及此”等。如是若此处以明显法欲乱自我，又何以其岛依止不乱？故发问“此处谁名为我？”别人依依止而示现“世俗及出世法”者。第二次提出者，仅与初次反复内容相同，故言“因此说”等。
Gocareti bhikkhūnaṃ gocaraṭṭhānabhūte. Tenāha ‘‘carituṃ yuttaṭṭhāne’’ti. Saketi kathaṃ panāyaṃ bhikkhūnaṃ sakoti āha ‘‘pettike visaye’’ti. Pitito sammāsambuddhato āgatattā ‘‘ayaṃ tumhākaṃ gocaro’’ti tena uddiṭṭhattā pettike visayeti. Carantanti sāmiatthe upayogavacananti āha ‘‘ayamevattho’’ti, carantānanti ca attho, tenāyaṃ vibhattivipallāsenapi vacanavipallāsenapīti dasseti. Kilesamārassa otārālābheneva itaramārānampi otārālābho veditabbo. Ayaṃ panatthoti gocare caraṇaṃ sandhāyāha, vatthu pana byatirekamukhena āgataṃ.
「所在」谓比库之出入住所。故谓“适合行走之处”。「界」者，谓比库所住边界处也。谓云：“林中领域”。此为正觉者降世时所示：“此为你们所居之所在”。「行走」意为为自身利益而用。所谓行走者即是意之用，因语义分裂倒转也。欲障之获胜与他魔之获胜亦当观察。因而此处谓赴所在寻求行走，然所行之地另有所到也。
Sakuṇe hantīti sakuṇagghi, mahāsenasakuṇo. Ajjhappattāti abhibhavanavasena pattā upagatā. Na myāyanti me ayaṃ sakuṇagghi nālaṃ abhavissa. Naṅgalakaṭṭhakaraṇanti naṅgalena kasitappadeso. Leḍḍuṭṭhānanti leḍḍūnaṃ uṭṭhapitaṭṭhānaṃ. Sake baleti attano balahetu. Apatthaddhāti avagāḷhatthambhā sañjātatthambhā. Assaramānāti avhāyantī.
「鸟火」谓强大军鸟之火。所谓来到并压倒之义。谓云“此鸟火不虚假，不灭绝”。「犁耙制造」谓以犁耙耕作之处。 「糯米糍摆放处」谓糯米糍所置之位置。 「力量」义为自身力因。 「未驯服」谓产生粗野恼怒之意。 「威吓」谓发出者。
Mahantaṃ leḍḍunti naṅgalena bhinnaṭṭhāne sukkhatāya tikhiṇasiṅgaayoghanasadisaṃ mahantaṃ leḍḍuṃ. Abhiruhitvāti tassa adhobhāgena attanā pavisitvā nilīnayoggappadesaṃ sallakkhetvā tassupari caṅkamanto assaramāno aṭṭhāsi. ‘‘Ehi kho’’tiādi tassa assaramānākāradassanaṃ. Sannayhāti vātaggahaṇavasena ubho pakkhe samaṃ ṭhapetvā. Paccupādīti pāvisi. Tatthevāti yattha pubbe lāpo ṭhito, tattheva leḍḍumhi . Uranti attano urappadesaṃ. Paccatāḷesīti pati atāḷesi sārambhavasena vegena gantvā paharaṇato vidhārentī patāḷesi. Ārammaṇanti paccayaṃ. ‘‘Avasara’’nti keci.
巨大树木被犁刀分开之处，为了干燥，其锋利如铜钉、粗大厚重，宛如铜钉般的大树木。爬上去后，他用身躯进入其下部，趴卧于连接处，钉印位置，并且在其上行走，站立无惧。以“来吧”之声起，显露他无所畏惧的样子。把两手如抱风般均等放置两侧，称为“预备”。“进入”即进入其中。即在此前述言说所立之处，便在此树木中。他伸展身体的部分。以迅疾的力量用掌作为支点下压，称为“踏地”，具体是下压并击打。此处的“起因”即条件。也有人称之为“时机”。
‘‘Kusalāna’’nti evaṃ pavattāya desanāya ko anusandhi? Yathāanusandhi eva. Ādito hi ‘‘attadīpā, bhikkhave, viharathā’’tiādinā (dī. ni. 3.80) yeva attadhammapariyāyena lokiyalokuttaradhammā gahitā, te yevettha kusalaggahaṇena gahitāti. Anavajjalakkhaṇānanti avajjapaṭipakkhasabhāvānaṃ. ‘‘Avajjarahitasabhāvāna’’nti keci. Tattha purime atthavikappe vipākadhammadhammā eva gahitā, dutiye pana vipākadhammāpi. Yadi evaṃ, kathaṃ tesaṃ samādāya vattananti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘vipākadhammā sīlādi viya samādāya vattitabbā’’ti. Samādānanti pana attano santāne sammā ādānaṃ paccayavasena pavatti yevāti daṭṭhabbaṃ. Vipākadhammā hi paccayavisesehi sattasantāne sammadeva āhitā āyuādisampattivisesabhūtā uparūparikusalavisesuppattiyā upanissayā hontīti vadanti. Puññaṃ pavaḍḍhatīti ettha puññanti uttarapadalopenāyaṃ niddesoti āha ‘‘puññaphalaṃ vaḍḍhatī’’ti. Puññaphalanti ca ekadesasarūpekasesena vuttaṃ ‘‘puññañca puññaphalañca puññaphala’’nti āha ‘‘uparūpari puññampi puññavipākopi veditabbo’’ti.
所谓“善法”，是指如此展开的开示，谁能详细追溯其来由？确能如此追溯。起初，世尊说“诸比库应自作自灯”，诸世界法与出世法皆由自性领会牢握，正是由此善根及善法所领悟。因此所谓无可指摘的，是指没有缺失的精进行相。有些则称其为“无衰退性质”。此前义涵中，特别在初期因缘果报法则范畴中，唯有果报之法被握持；但第二阶段果报法亦被涵摄。若果真如此，为何说其“以果报法如戒律般作为涵摄”？所谓涵摄者，是指以自身相续为依据，依因缘关系而行的涵摄。果报法以特定因缘贯穿于自身法界之中，包含寿命等特殊特质，且以上下相续之共修善根为因，称为因缘所依。所谓功德增长，此处“功德”以“结果阶段”的语境说明，意即“功德果报逐渐增长”。功德果报此处以十一种形态举例述说：“功德与功德果报”，说明须分别理解上行的功德与相应果报，两者均应辨知。
‘‘Mātāpitūna’’ntiādi nidassanamattaṃ, tasmā aññampi evarūpaṃ hetūpanissayaṃ kusalaṃ daṭṭhabbaṃ. Sinehavasenāti upanissayabhūtassa sinehassa vasena, na sampayuttassa. Na hi sinehasampayuttaṃ nāma kusalaṃ atthi. Mudumaddavacittanti mettāvasena ativiya maddavantaṃ cittaṃ. Yathā matthakappattaṃ vaṭṭagāmikusalaṃ dassetuṃ ‘‘mātāpitūnaṃ …pe… mudumaddavacitta’’nti vuttaṃ, evaṃ matthakappattameva vivaṭṭagāmikusalaṃ dassetuṃ ‘‘cattāro sati…pe… bodhipakkhiyadhammā’’ti vuttaṃ. Tadaññepi pana dānasīlādidhammā vaṭṭassa upanissayabhūtā vaṭṭagāmikusalaṃ vivaṭṭassa upanissayabhūtā vivaṭṭagāmikusalanti veditabbā. Pariyosānanti phalavisesāvahatāya phaladāya koṭi sikhāppatti, devaloke ca pavattisirivibhavoti pariyosānaṃ ‘‘manussaloke’’ti visesitaṃ, manussalokavaseneva cāyaṃ desanā āgatāti. Maggaphalanibbānasampatti pariyosānanti yojanā. Vivaṭṭagāmikusalassa vipākaṃ suttapariyosāne dassissati ‘‘atha kho, bhikkhave, saṅkho nāma rājā’’tiādinā (dī. ni. 3.108).
所谓“父母”，此乃仅作示例言说，由此可见其他同样因缘条件的善法也应如是观。谓“因爱相依”者，指因同属相依关系中的爱欲所摄，不是因合摄而得。实则不存在因合摄形成的善法。所谓“柔和亲切的心”，乃指带有慈爱之心，极为柔和这样慈悲的心境。犹如《长部·入菩萨品》中所说，诸善法由此缘起，如“父母对被护者怀有柔和之心”等，因此能够显示出依此而起的圆满善法。诸如布施戒律等法，依赖缘起而生，是世间常见的圆满善法。所谓“完成”，即指特殊功德的成熟、结果阶段的成就，就如天界的富贵荣华称为完成，但对人间而言亦是如此。比库们即以此法显说圆满的善法的果报，正如《长部·入菩萨品》所说：“此时，诸国王桑拘即达成。”
Daḷhanemicakkavattirājakathāvaṇṇanā坚辋转轮王故事注释
§81
81.Idhāti imasmiṃ ‘‘kusalānaṃ, bhikkhave, dhammāna’’ntiādinā (dī. ni. 3.110) suttadesanāya āraddhaṭṭhāne vaṭṭavivaṭṭagāmibhāvena sādhāraṇe kusalaggahaṇe. Tattha vaṭṭagāmikusalānusandhivasena ‘‘bhūtapubbaṃ bhikkhave’’ti desanaṃ ārabhi, ārabhanto ca desiyamānamattaṃ . Dhammapaṭiggāhakānaṃ bhikkhūnaṃ saṅkhepato evaṃ dīpetvā ārabhīti dassetuṃ ‘‘bhikkhave’’tiādi vuttaṃ, paṭhamaṃ tathā adīpentopi bhagavā atthato dīpeti viyāti adhippāyo.
81.所谓“善法诸行”，乃依此教法中“诸善法，诸比库”诸词之指示，于经文阐说起点，作为常见善根及圆满善根的通称。圆满善根追溯时，示以“起始以前，比库们”之说，佛陀于开示时乃初发其言辞，仅限于阐明初步，并未详尽说明。对诸作为受持教法者的比库，以简要方式启示开示，佛陀此为本意所示之要义。
§82
82.Īsakampīti appamattakampi. Avasakkitanti ogatabhaṭṭhaṃ. Nemiabhimukhanti nemippadesassa sammukhā. Bandhiṃsu cakkaratanassa osakkitānosakkitabhāvaṃ jānituṃ. Tadetanti yathāvuttaṭṭhānā cavanaṃ. Atibalavadoseti rañño balavati anatthe upaṭṭhite sati.
82.所谓抖动轻微之义。所谓“摇摆”，指马牛行走时轻微的摇动；“面向楔铁”，指楔铁所在之正前方。知晓以铜轮锁链束缚的状态和未束缚的状态。如彼所言，诠释在该处被安置的变动。所谓极其强大之威势，谓王者以强势威压监督非理之时。
Appamattoti rañño āṇāya pamādaṃ akaronto.
所谓谨慎，指王者以谨慎之心加以约束，未生怠慢。不生疏忽大意。
Ekasamuddapariyantamevāti jambudīpameva sandhāya vadati. So uttarato assakaṇṇapabbatena paricchinnaṃ hutvā attānaṃ parikkhipitvā ṭhitaekasamuddapariyanto. Puññiddhivasenāti cakkavattibhāvāvahāya puññiddhiyā vasena.
此处所谓『环海之地』，指的正是称为犍陀罗洲的部份。因其北面被阿萨坎纳山所围绕，故而自布满这围山之处将自身投掷，以至站立于环海之地。所谓『以功德力而居』，乃以充满功德的状态，表现为成为世间的王者。
§83
83.Evaṃ katvāti kāsāyāni vatthāni acchādetvā. Sukataṃ kammanti dasakusalakammapathameva vadati.
「佛衣染色作是已」，披盖袈裟，此为称为善业之始的十种善行业之一。
‘‘Dasavidhaṃ, dvādasavidha’’nti ca vuttavibhāgo parato āgamissati. Pūrentenevāti pūretvā ṭhiteneva. Niddoseti cakkavattivattassa paṭipakkhabhūtānaṃ dosānaṃ apagamane niddose. Cakkavattīnaṃ vatteti cakkavattirājūhi vattitabbavatte. Bhāvini bhūte viya hi upacāro yathā ‘‘agamā rājagahaṃ buddho’’ti (su. ni. 410). Adhigatacakkavattibhāvāpi hi te tattha vattantevāti tathā vuttaṃ.
有关『十种，亦称十二种』的说法，后文将会详述相关分类。所谓『充足此行』，意思是充满而保持住。『消除污点』，即消除为世间王所对应的相反之过失。『世间王的规矩』，指的是统治与治理世间之君王行事法则。正如诗句所示：“如来随往返至王舍城”（见《相应部·经集410》）。即使获得了成为世间王的身份，依然守护其应行之法，故而称为“成为世间王”的状态。
Cakkavattiariyavattavaṇṇanā转轮王圣行注释
§84
84. Aññathā vattituṃ adento so dhammo adhiṭṭhānaṃ etassāti tadadhiṭṭhānaṃ, tena tadadhiṭṭhānena cetasā. Sakkarontoti ādarakiriyāvasena karonto. Tenāha ‘‘yathā’’tiādi. Garuṃ karontoti pāsāṇacchattaṃ viya garukaraṇavasena garuṃ karonto. Tenevāha ‘‘tasmiṃ gāravuppattiyā’’ti. Mānentoti sambhāvanāvasena manena piyāyanto. Tenāha ‘‘tamevā’’tiādi. Evaṃ pūjayato apacāyato evañca yathāvuttasakkārādisambhavoti taṃ dassetuṃ ‘‘taṃ apadisitvā’’tiādi vuttaṃ. ‘‘Dhammādhipatibhūto āgatabhāvenā’’ti iminā yathāvuttadhammassa jeṭṭhakabhāvena purimapurimataraattabhāvesu sakkacca samupacitabhāvaṃ dasseti. ‘‘Dhammavaseneva sabbakiriyānaṃ karaṇenā’’ti etena ṭhānanisajjādīsu yathāvuttadhammaninnapoṇapabbhārabhāvaṃ dasseti. Assāti rakkhāvaraṇaguttiyā. Paraṃ rakkhanto aññaṃ diṭṭhadhammikādianatthato rakkhanto teneva paratthasādhanena khantiādiguṇena attānaṃ tato eva rakkhati. Mettacittatāti mettacittatāya. Nivāsanapārupanagehādīnaṃ sītuṇhādipaṭibāhanena āvaraṇaṃ. Anto janasminti abbhantarabhūte puttadārādijane.
若要以不同方式实行该法，必须依靠坚定此志，以其心识而持之。所谓恭敬行礼，即以恭敬行为表现。故有“如是”、“如彼”等说。所谓尊重，是如承受重石之感而致以庄严。于是称之为“由此尊重而生”。所谓忍让，是以涵养之心欢迎之，并以心念亲爱对待。故有“唯彼”之说。如此恭敬且庄严，方能显现恰当的敬礼由来。所谓『调伏法主者，乃以正觉之所来』，此语彰显依照所说法之成熟与不成熟诸现象，对待应有尊重之心。所谓『凭此法则，完成诸行』，即于诸法位置及飞艇障碍等，彰显依法调伏之殊胜。所谓护卫，乃以守护队伍为一类;并且真正护持自己者，是因耐心与他力之组合，故真正守护自我。所谓慈心，是慈爱之心也。所谓遮蔽物，是指避寒避暑用的室舍等。所谓“内众”，乃指内部亲属如子女与仆婢等。
‘‘Sīlasaṃvare patiṭṭhāpehī’’ti iminā rakkhaṃ dasseti, ‘‘vatthagandhamālādīni dehī’’ti iminā āvaraṇaṃ, itarena guttiṃ. Bhattavetanasampadānenapīti pi-saddena sīlasaṃvare patiṭṭhāpanādīni sampiṇḍeti. Eseva nayo ito paresupi pi-saddaggahaṇesu. Nigamo nivāso etesanti negamā, evaṃ jānapadāti āha ‘‘nigamavāsino’’tiādi.
所谓『具足戒律且建立坚固』，表示此种守护；『披覆衣裳并散发香气』，表示此类遮蔽；仍有其他防护方式。因拥有饮食与报酬而获得戒律的坚固。此亦如法门，亦适用于外邦之支援者。此称之为居住。如此方可称为区域，故称居民为“居区域者”。
Navavidhā mānamadāti ‘‘seyyohamasmī’’tiādi (saṃ. ni. 4.108; dha. sa. 1121; vibha. 866; mahāni. 21, 178) nayappavattiyā navavidhā mānasaṅkhātā madā. Māno eva hettha pamajjanākārena pavattiyā mānamado. Sobhane kāyikavācasikakamme ratoti sūrato u-kārassa dīghaṃ katvā, tassa bhāvo soraccaṃ, kāyikavācasiko avītikkamo, sabbaṃ vā kāyavacīsucaritaṃ. Suṭṭhu oratoti sorato, tassa bhāvo soraccaṃ, yathāvuttameva sucaritaṃ. Rāgādīnanti rāgadosamohamānādīnaṃ. Damanādīhīti damanasamanaparinibbāpanehi. Ekamattānanti ekaṃ cittaṃ, ekaccaṃ attano cittanti attho. Rāgādīnañhi pubbabhāgiyaṃ damanādipaccekaṃ icchitabbaṃ, na maggakkhaṇe viya ekajjhaṃ paṭisaṅkhānamukhena pajahanato. Ekamattānanti vā vivekavasena ekaṃ ekākinaṃ attānaṃ. Kāle kāleti tesaṃ santikaṃ upasaṅkamitabbe kāle kāle.
此处有「九种傲慢」之说，名为“我最佳”等（参见经文编号:相应部4.108，法句经1121，别译866，大念处21，178），为心所生的九种狂妄自大。傲慢的产生，多因无知与迷失而生。喜于华美的身语行为，乃是由于能者长时间持续所致，形成所缘心识。善行者被称为“善者”，其心态如所论证，行为齐备无缺，身语行皆合一。所谓贪嗔痴，乃指因贪爱、嗔恨、痴迷等烦恼而起的心态。所谓“调伏”，即指抑止及令其熄灭的过程。所谓“一心”，即指单一心念，亦意为自己的心识。需要逐次于过去诸烦恼中持守调伏，并非于道境即一时放弃。所谓“一心”，亦可视为于静慮中独处自我的状态。须于适当时机屡次接近，时常观照此心境。
Idha ṭhatvāti ‘‘idaṃ kho, tāta, ta’’nti evaṃ nigamanavasena vuttaṭṭhāne ṭhatvā. Vattanti ariyacakkavattivattaṃ. Samānetabbanti ‘‘dasavidhaṃ, dvādasavidha’’nti ca heṭṭhā vuttagaṇanāya ca samānaṃ kātabbaṃ anūnaṃ anadhikaṃ katvā dassetabbaṃ. Adhammarāgassāti ayuttaṭṭhāne rāgassa. Visamalobhassāti yuttaṭṭhānepi ativiya balavabhāvena pavattalobhassa.
这里“站立”是指“这个啊，父亲”，以此结语的方式说话时而站立不动。此为说明贵圣转法轮时的情状。类似的还有说“十种、十二种”，为后面述说诸项的数量，应当同类合起计算，至少不多不少，才可示现。所谓“舍弃烦恼”是指在烦恼不现的意境中；“灭除贪欲”是在烦恼虽未消除但力量微弱时仍有发生贪欲。
Cakkaratanapātubhāvavaṇṇanā轮宝出现注释
§85
85.Vattamānassāti paripuṇṇe cakkavattivatte vattamānassa, no aparipuṇṇeti āha ‘‘pūretvā vattamānassā’’ti. Kittāvatā panassa pāripūrī hotīti? Tattha ‘‘katādhikārassa tāva heṭṭhimaparicchedena dvādasahipi saṃvaccharehi pūrati, pañcavīsatiyā, paññāsāya vā saṃvaccharehi. Ayañca bhedo dhammacchandassapi tikkhamajjhamudutāvasena, itarassa tato bhiyyopī’’ti vadanti.
85.“正在转动”者指圣王宝轮转法时现正行转中，而非未圆满者。曰“让它充满而正在转动”，是什么意思？所谓吉光片羽的圆满，是君王于其统治之权柄，用十二个月的时间，或二十五年，或五十年乃至五十年的时间完全实现。诸说此期间之长短，各有所因：法趣之厚薄、出世愿力之深浅等因素不一，有时也比较短，也有比之更长的时间。
Dutiyādicakkavattikathāvaṇṇanā第二等转轮王故事注释
§90
90.Attano matiyāti paramparāgataṃ purāṇaṃ tantiṃ paveṇiṃ laṅghitvā attano icchitākārena. Tenāha ‘‘porāṇaka’’ntiādi.
90.“自己意思”是指按照传统的习俗或久远之法，超越旧时限制，自行随意成行。因此称之为“古法起源”等。
Napabbantīti samiddhiyā na pūrenti, phītā na hontīti attho. Tenāha ‘‘na vaḍḍhantī’’ti. Tathā cāha ‘‘katthaci suññā hontī’’ti. Tattha tattha rājakicce raññā amā saha vattantīti amaccā, yehi vinā rājakiccaṃ nappavattati. Paramparāgatā hutvā rañño parisāya bhavāti pārisajjā. Tenāha ‘‘parisāvacarā’’ti. Tasmiṃ ṭhānantare ṭhapitā hutvā rañño āyaṃ, vayañca yāthāvato gaṇentīti gaṇakā. Jātikulasutācārādivasena puthuttaṃ gatattā mahatī mattā etesanti mahāmattā, te pana mahānubhāvā amaccā evāti āha ‘‘mahāamaccā’’ti. Ye rañño hatthānīkādīsu avaṭṭhitā, te anīkaṭṭhāti āha ‘‘hatthiācariyādayo’’ti . Mantaṃ paññaṃ asitā hutvā jīvantīti mantassājīvino, matisajīvāti attho, ye tattha tattha rājakicce upadesadāyino. Tenāha ‘‘mantā vuccati paññā’’tiādi.
不兴旺者，意谓功德没有增长，殊胜之处不彰显。故曰“不增长”。又谓“有时亦会虚空不存”，此指诸时段王政无常。此时段王政，王者及侍臣称为“臣僚”，失去王政则臣属亦散。故谓“朝臣之法”。在此基础上增设的，谓之侍王群臣，负责数算人口、物产，称为“诸官员”。世系、家族、礼仪风俗等均属其管辖，乃大臣，称之为“大臣们”。在王军兵器等方面服务的，则称为“兵器领主们”。持谋智慧，常辅佐王政者，称为“谋士”，常为王政献策指导。故谓“谋士被称为智慧”。
Āyuvaṇṇādiparihānikathāvaṇṇanā寿、色等损减说之解释
§91
91.Balavalobhattāti ‘‘imasmiṃ loke idāni daliddamanussā nāma bahū, tesaṃ sabbesaṃ dhane anuppadiyamāne mayhaṃ kosassa parikkhayo hotī’’ti evaṃ uppannabalavalobhattā. Uparūparibhūmīsūti chakāmasaggasaṅkhātāsu uparūparikāmabhūmīsu. Kammassa phalaṃ aggaṃ nāma, taṃ panettha uddhagāmīti āha ‘‘uddhaṃ aggaṃ assā’’ti. Sagge niyuttā, saggappayojanāti vā sovaggikā. Dasannaṃ visesānanti dibbaāyuvaṇṇayasasukhaādhipateyyānañceva dibbarūpādīnañca phalavisesānaṃ . Vaṇṇaggahaṇena cettha sako attabhāvavaṇṇo gahito, rūpaggahaṇena bahiddhā rūpārammaṇaṃ.
91.“强力贪欲”者谓今世间中，贫穷人多，且财富不能满足众生，故引生贪嗔痴之强烈表现，谓之“今世普遍强烈的贪恋”。“上下土地”是指有高有低的地界，划分地区之内外相异。“行为的成果”即所谓“首要”，此处口诀曰“首高立于顶上”，是谓末法出现时法盛衰交替变化。天界安排以为依止，天界功德资粮加持故得善果。“十种特殊”是指诸佛世尊、梵天诸天、色非色等诸异相身，色身外貌诸异，毫毛五色具足而异于人间。
§92
92.Suṭṭhunisiddhanti yathāyaṃ iminā attabhāvena adinnaṃ ādātuṃ na sakkoti, evaṃ sammadeva tato nisedhitaṃ katvā. Mūlahatanti jīvitā voropanena mūle eva hataṃ.
92.“确实不成”如人不能凭自己本味偷取他物，正法亦正证此理。故此明令禁止。“根本死”指因果相续，生死根本是苦因种子，称为根本的生命树根被砍断。
§96
96. Rāgavasena caraṇaṃ carittaṃ, carittameva cārittaṃ, methunanti adhippāyo, taṃ pana ‘‘paresaṃ dāresū’’ti vuttattā ‘‘micchācāra’’nti āha.
以贪欲之心行走及行为，所谓行为即行为本身，此为所谓情欲之主导。对此，曾说“是他人妻室者”，于是称之为“不正当行为”。
§100
100.Paccanīkadiṭṭhīti ‘‘atthi dinna’’ntiādikāya (ma. ni. 1.441; 2.94; vibha. 793) sammādiṭṭhiyā paṭipakkhabhūtā diṭṭhi.
所谓“现报见”，谓见诸所受之果报实有，从“有所给与”等开始的诸处，乃是与正见相对应之见。
§101
101.Mātucchādikā upari sayameva vakkhati. Atibalavalobhoti ativiya balavā bahalakileso, yena akāle, adese ca pavattati. Micchādhammoti micchā viparīto avisabhāgavatthuko lobhadhammo. Tenāha ‘‘purisāna’’ntiādi.
在母亲等之上亦只言其侧卧形态。所谓极度贪欲，即指至为强烈之极多烦恼，以致其果报未经时节而错乱发生。所谓邪法即指出邪、对立、不正之贪爱本质。故称“人”等诸词。
Tassa bhāvoti yena mettākaruṇāpubbaṅgamena cittena puggalo ‘‘matteyyo’’ti vuccati, so tassa yathāvuttacittuppādo, taṃsamuṭṭhānā ca kiriyā matteyyatā. Tenāha ‘‘mātari sammā paṭipattiyā etaṃ nāma’’nti . Yā sammā pajjitabbe sammā appaṭipatti, sopi doso agāravakiriyādibhāvato. Vippaṭipattiyaṃ pana vattabbameva natthīti āha ‘‘tassā abhāvo ceva tappaṭipakkhatā ca amatteyyatā’’ti. Kule jeṭṭhānanti attano kule vuddhānaṃ mahāpitucūḷapitujeṭṭhakabhātikādīnaṃ.
所谓心性，是指由慈、悲等先行生起之心态，称此人为合宜者。此乃其依理应生之心态，其升起及行持即为合宜。故说“母亲以正当行为者，名之为此”。应当如法持守者，若不正之行为，即因过失而有无敬及行为之病。关于违背行为，本应无此余地，故说“其失之与背逆为非合宜”。“族中长者”，谓自身家族中年长者，如祖父、曾祖父、曾祖母等。
Dasavassāyukasamayavaṇṇanā十岁寿时之解释
§103
103.‘‘Ya’’nti iminā samayo āmaṭṭho, bhummatthe cetaṃ paccattavacananti āha ‘‘yasmiṃ samaye’’ti. Alaṃ patinoti alaṃpateyyā. Tassā pariyattatā bhariyābhāvenāti āha ‘‘dātuṃ yuttā’’ti. Aggarasānīti madhurabhāvena, bhesajjabhāvena ca aggabhūtarasāni.
“何”者，此时也，谓在地之状况，此为单指当时之语，言“于何时”云云。“总领”和“支配”，因缺乏妻子权威而称。谓“适合会予”，因其为第一位主导者。所谓“甘甜言语”，如药味乃为第一之味。
Dippissantīti paṭipakkhabhāvena samujjalissanti. Tenāha ‘‘kusalantipi na bhavissatī’’ti . Aho purisoti mātādīsupi īdiso, aññesaṃ kesaṃ kiṃ vissajjessati, aho tejavapurisoti.
“将要显现”，谓相反面而言，将会显现。故说“善人也不会生起”。“啊，这人”谓母亲等亦然，若他人头发将何以处置？“啊，光辉之人”也谓如此。
Gehe mātugāmaṃ viyāti attano gehe dāsibhariyābhūtamātugāmaṃ viya. Missībhāvanti mātādīsu bhariyāya viya cārittasaṅkaraṃ.
『像家中有自己的亲族一样，亲族中若有奴婢妇女，也当视如亲族。』意即母亲等诸亲属中，行为混杂难辨者，好如妇女，故被称为亲族。
Balavakopoti hantukāmatāvasena uppattiyā balavakopo. Āghātetīti āhanati, attano kakkhaḷapharusabhāvena cittaṃ vibādhatīti attho. Nissayadahanaraso hi doso. Byāpādetīti vināseti, manopadūsanato manassa pakopanato. Tibbanti tikkhaṃ, sā panassa tikkhatā sarīre avahantepi sinehavatthuṃ laṅghitvāpi pavattiyā veditabbāti āha ‘‘piyamānassapī’’tiādi.
所谓强烈的愤怒，是因想要杀害之念而生的愤怒，称为暴怒。又谓暴怒为愤怨者的呼喊，因自心刚硬粗鲁，故使心产生纷乱。愤怒如同干枯火种之火势，必能破坏心灵。破坏者谓之摧毁者，由心念污秽和愤怒形成。暴怒刚烈如锋锐之刃，虽能割断身体，却无法断绝内心的爱恋，仍有感知这种情形，故称为“虽爱犹怒”等。
§104
104. Kappavināso kappo uttarapadalopena, antarāva kappo antarakappo. Taṇhādibhedo kappo etassa atthīti kappo, sattalokoti āha ‘‘antarāva lokavināso’’ti. Svāyaṃ antarakappo katividho, kathañcassa sambhavo, kiṃ gatikoti antogadhaṃ codanaṃ sandhāyāha ‘‘antarakappo ca nāmā’’tiādi. Lobhussadāyāti lobhādhikāya pajāya vattamānāya.
注解第104节谓：业之毁灭（kappavināso），业报止息，是由于后果失落（uttarapadalopena）或业之间断（antarāva kappo）。所谓渴爱等烦恼之断灭即业的断灭即此意。又称世间为“七界”，因此称为界际毁灭（antarāva lokavināso）。自我间断者形态有多种，发生原因何在？去向何方？对此藏内意深之喻曰“间断者名也”等。贪欲滋生生命之根基，故称“贪之宅舍”。
Evaṃ cintayiṃsūti pubbe yathānussavānussaraṇena, attano ca āyuvisesassa labhanato. Gumbalatādīhi gahanaṃ ṭhānanti gumbalatādīhi sañchannatāya gahanabhūtaṃ ṭhānaṃ. Rukkhehigahananti rukkhehi nirantaranicitehi gahanabhūtaṃ . Nadīvidugganti chinnataṭāhi nadīhi orato, pārato ca viduggaṃ. Tenāha ‘‘nadīna’’ntiādi. Pabbatehi visamaṃ pabbatantaraṃ. Pabbatesu vā chinnataṭesu durārohaṃ visamaṭṭhānaṃ. Sabhāgeti jīvanavasena samānabhāge sadise karissanti.
曾依先人所述之教诲，并因自得寿命之故，思惟如是。诸如岩洞类深广之所，因被岩洞覆盖，成为藏身之处。以常被树木覆盖，名之为树林穴居。河流颜徒断裂之岸边，称为江河。山为崎岖之山脉。山间险峻难行。缘分相合者谓为集会，意指生涯之共处者互相居于同等处所。
Āyuvaṇṇādivaḍḍhanakathāvaṇṇanā寿、色等增长说之解释
§105
105.Āyatanti vā dīghaṃ cirakālikaṃ. Maraṇavasena hi ñātikkhayo āyato apunarāvattanato, na rājabhayādinā ukkamanavasena punarāvattiyāpi tassa labbhanato. Osakkeyyāmāti orameyyāma. Viramaṇampi atthato pajahanameva pariccajanabhāvatoti āha ‘‘pajaheyyāmāti attho’’ti. Sīlagabbhe vaḍḍhitattāti mātu, pitu ca sīlavantatāya tadavayavabhūte gabbhe vaḍḍhi ‘‘sīlagabbhe vaḍḍhitā’’ti vuttā, etena utuāhārassa viya tadaññassāpi bāhirassa paccayassa vasena sattasantānassa visesādhānaṃ hotīti dasseti. Yaṃ panettha vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttameva. Khettavisuddhiyāti adhiṭṭhānabhūtavatthuvisuddhiyā. Nanu ca taṃ visesādhānaṃ jāyamānaṃ rūpasantatiyā eva bhaveyyāti? Saccametaṃ, rūpasantatiyā pana tathā āhitavisesāya arūpasantatipi laddhūpakārā eva hoti tappaṭibaddhavuttibhāvato. Yathā kabaḷīkārāhārena upatthambhite rūpakāye sabbopi attabhāvo anuggahito eva nāma hoti, yathā pana rañño cakkavattino puññavisesaṃ upanissāya tassa itthiratanādīnaṃ anaññasādhāraṇā te te visesā sambhavanti tabbhāve bhāvato, tadabhāve ca abhāvato, evameva tasmiṃ kāle mātāpitūnaṃ yathāvuttapuññavisesaṃ upanissāya tesaṃ puttānaṃ jāyamānānaṃ dīghāyukatā khettavisuddhiyāva hotīti veditabbā saṃvegadhammachandādisamupabrūhitāya tadā tesaṃ kusalacetanāya tathā uḷārabhāvena samuppajjanato. Etthāti imasmiṃ manussaloke, tatthāti yathāvuttaṃ kusaladhammaṃ samādāya vattamāne sattanikāye. Tatthevāti tasmiṃyeva sattanikāye. ‘‘Attanova sīlasampattiyā’’ti vuttaṃ sasantatipariyāpannassa dhammassa tattha visesappaccayabhāvato. Khettavisuddhipi pana idhāpi paṭikkhipituṃ na sakkā.
注解105节谓：长久存在者，乃经年累月之久。因死亡之故，亲戚消失，终不复返。非因王权或权势之恐怖而离散，虽复返亦无法求得亲戚。所谓荒野，即旷野彼边。所谓舍弃，实属内心舍弃及放弃行为，故曰“舍弃之义”。依戒律增益之胎，谓母、父因其有德行之所造成胎儿增长，譬如季节和食物及外缘滋养众生命之特异成就。此处当知乃出自《梵网经疏》所言。所说净地之成，是因根本坚持清净之所致。但难道此特异成就仅因已成形之色界而生乎？实为真理，但色界已成故须有无色界状态之依止，彼即有造就成就性及增益之功用。譬如用障碍兽皮包裹之躯，虽全身包覆，躯体自性仍为其所依止；又如诸王诸佛因福德心理所依靠，无二同般波罗蜜故各有各殊胜之特异性，及无这些特异性则无之。由此而论，在此时期，父母因福德特异之依托，子女乃生具长寿净土之成就，应知并当生起强烈速疾之心及善根因缘，此则是世间中，凡所有群生中，所共持守之善法。正因此处而称为该世界之中。
Koṭṭhāsāti cattārīsavassāyukātiādayo asītivassasahassāyukapariyosānā ekādasa koṭṭhāsā. Adinnādānādīhīti ādi-saddena kule jeṭṭhāpacāyikāpariyosānānaṃ dasannaṃ pāpakoṭṭhāsānaṃ gahaṇaṃ.
所谓十一时期者，指四十五年计共十一时期，约四千五百年光阴。所谓不取等，即以不取为首，族中长老及监护者之所终止者，为十恶终止之牢固。
Saṅkharājauppattivaṇṇanā轮王出现之解释
§106
106.Evaṃ uppajjanakataṇhāti evaṃ vacībhedaṃ pāpanavasena pavattā bhuñjitukāmatā. Anasananti kāyikakiriyāasamatthatāhetubhūto sarīrasaṅkoco. Tenāha ‘‘avipphārikabhāvo’’tiādi. Ghananivāsatanti gāmanigamarājadhānīnaṃ ghananiviṭṭhataṃ aññamaññassa nātidūravattitaṃ. Nirantarapūritoti nirantaraṃ viya puṇṇo tatrupagānaṃ sattānaṃ bahubhāvato.
此云“由此生起的渴爱”，指的是如是言语的差别因恶行而起，出于欲乐于享受的心。所谓“不安稳”，是由身体行为不和谐所生的身心局促。由此说“非相状态”等。所谓“密集宅舍”，指村落、邑城及都城中房屋密集，彼此间距离不远。所谓“不断充满”，如同不断充满的空间，其中众生因其繁多而充满各处。
Metteyyabuddhuppādavaṇṇanā弥勒佛出世之解释
§107
107. Kiñcāpi pubbe vaḍḍhamānakavasena desanā āgataṃ, idaṃ pana na vaḍḍhamānakavasena vuttaṃ. Kasmāti ce āha ‘‘na hī’’tiādi. Sattānaṃ vaḍḍhamānāyukakāle buddhā na nibbattanti saṃsāre saṃvegassa dubbibhāvanīyattā . Tato vassasatasahassato orameva buddhuppādakālo.
此外，虽过去曾如成长般宣说，但此处却非以成长为喻。问何故，答曰：众生寿命增长之时，佛未曾在世。因轮回中逆行难调，故非增长。于是历经百千岁月，才有佛出世。
§108
108. Samussitaṭṭhena yūpo viyāti yūpo, yūpanti ettha sattā anekabhūmikūṭāgārovarakādivantatāyāti yūpo, pāsādo. Rañño hetubhūtenāti hetuatthe karaṇavacanantidassetiussāhasampattiādinā. Mahatā rājānubhāvena, mahatā ca kittisaddena samannāgatattā catūhi saṅgahavatthūhi mahājanassa rañjanato mahāpanādo nāma rājā jāto. Jātaketi mahāpanādajātake (jā. 1.3.40 mahāpanādajātake).
用“树干隐藏的柱子”喻诸众多居于多层平地、屋舍（等）的存在。谓因君王（的统治），故称为柱子。此乃出于因缘中的词语，表明其因果关系及努力的成就。此君王名曰大潘那多，具大王威、赫赫名声，并有四种俱会之德，令众生欢喜。此即大潘那多本生经中所载。
Panādo nāma so rājāti ‘‘atīte panādo nāma so rājā assosī’’ti attabhāvantaratāya attānaṃ paraṃ viya niddisati. Āyasmā hi bhaddajitthero attanā ajjhāvutthapubbaṃ suvaṇṇapāsādaṃ dassetvā evamāha. Yassa yūpo suvaṇṇayoti yassa rañño ayaṃ yūpo pāsādo suvaṇṇayo suvaṇṇamayo. Tiriyaṃ soḷasubbedhoti vitthārato soḷasasarapātappamāṇo, so pana aḍḍhayojanappamāṇo hoti. Ubbhamāhusahassadhāti ubbhaṃ uccabhāvaṃ assa pāsādassa sahassadhā sahassakaṇḍappamāṇaṃ āhu, so pana yojanato pañcavīsatiyojanappamāṇo hoti. Keci panettha gāthāsukhatthaṃ ‘‘āhū’’ti dīghaṃ kataṃ, ahu ahosīti atthaṃ vadanti.
潘那多为人名，自称“昔者潘那多为王”，借以说明其人与彼人之异。比库尊者婆达吉曾亲自到黄金宫殿游信，称此宫殿为“皇王的树干”，意含皇王的宫殿如黄金所造、灿烂华美。其长度详说为十六子拳柱长，宽约五尤加那，其高上千牒，宫殿千分分段，长达二十五尤加那。诸经中有赞歌称为“长”者，实谓其宏大之义。
Sahassakaṇḍoti sahassabhūmiko, ‘‘sahassakhaṇḍo’’ tipi pāṭho, so eva attho. Satageṇḍūti anekasataniyūhako. Dhajālūti tattha tattha niyūhasikharādīsu patiṭṭhapitehi sattidhajavīraṅgadhajādīhi dhajehi sampanno. Haritāmayoti cāmīkarasuvaṇṇamayo. Keci pana haritāmayoti ‘‘haritamaṇiparikkhaṭo’’ti vadanti. Gandhabbāti naṭā. Chasahassāni sattadhāti chamattāni gandhabbasahassāni sattadhā tassa pāsādassa sattasu ṭhānesu rañño abhiramāpanatthaṃ nacciṃsūti attho. Te evaṃ naccantāpi kira rājānaṃ hāsetuṃ nāsakkhiṃsu. Atha sakko devarājā devanaṭaṃ pesetvā samajjaṃ kāresi, tadā rājā hasīti.
“千分段”意为千层之地，“千段”又有三种读法，同义。多重如百团簇生。“旌旗龙旗”，谓宫中建有七面旗帜、七座盾牌等象征勇武。其色如青黄金。有说此“青黄金”为青宝石饰边。舞者称“香神”[译者按：此为艺术舞蹈中的神灵角色]。此宫众多舞者跳舞以取悦国王，且国王即使见舞者笑，也不嗔怒。后来天帝萨咖派使者到王处，遂生欢笑。
Koṭigāmo nāma māpito. Vatthūti bhaddajittherassa vatthu. Taṃ theragāthāvaṇṇanāyaṃ (theragā. aṭṭha. bhaddajittheragāthāvaṇṇanāya) vitthārato āgatameva. Itarassāti naḷakāradevaputtassa. Ānubhāvāti puññānubhāvanimittaṃ.
名为千万村庄的地区被测量了。称“所在地”是尊婆达吉的所在。此出自比库婆达吉诗歌注释，详细记载。“他者者”指非那羯罗天子。所谓“相续”为福德延续的标志。
Dānavasena datvāti taṃ pāsādaṃ attano pariggahabhāvaviyojanena dānamukhe niyojetvā. Vissajjetvāti citteneva pariccajanavasena datvā puna dakkhiṇeyyānaṃ santakabhāvakaraṇena nirapekkhapariccāgavasena vissajjetvā. Ettakenāti ‘‘bhūtapubbaṃ bhikkhave’’ti ādiṃ katvā yāva ‘‘pabbajissatī’’ti padaṃ ettakena desanāmaggena.
以慷慨布施的力量给予他人，意指以自身财物所有权的割舍投入施与之门。心意放下则称为舍弃，是指以不执着于施与之物的心态施予，随后以敬重供养者的心境、不偏不倚地施舍而称为放下。‘这样子说’者，即从‘成就了，诸比库’等开头至‘必将出家’等词句，借助整个教导内容以此方式宣说。
Bhikkhuno āyuvaṇṇādivaḍḍhanakathāvaṇṇanā比库之寿、色等增长说之解释
§110
110.Idaṃbhikkhuno āyusminti āyusmiṃ sādhetabbe idaṃ bhikkhuno icchitabbaṃ cirajīvitāya hetubhāvatoti. Tenāha ‘‘idaṃ āyukāraṇa’’nti.
此处所说‘此是比库的寿命’意指在寿命之中应当成就的功德；‘此是比库应当心愿’意指为了长寿而应当生起的动机与条件。因此说‘这是寿命的缘起’。
Sampannasīlassa avippaṭisārapāmojjapītipassaddhisukhasamādhiyathābhūtañāṇādisambhavato taṃsamuṭṭhānapaṇītarūpehi kāyassa phuṭattā sarīre vaṇṇadhātu vippasannā hoti, kalyāṇo ca kittisaddo abbhuggacchatīti āha ‘‘sīlavato hī’’tiādi.
具足善行者，由于无执著、满怀喜乐清净宁静、禅定与超越生起的知识等现起，以纯净透明之手触及身体，因此身体色法清净显明，荣美而闻名高举，故谓之‘具戒者……’等。
Vivekajaṃ pītisukhādīti ādi-saddena samādhijaṃ pītisukhaṃ, apītijaṃ kāyasukhaṃ, satipārisuddhijaṃ upekkhāsukhañca saṅgaṇhāti.
诸如由离群独处生起的喜乐、禅定之喜、身体安适之乐、念清净之乐与平等心之乐，统称为禅定生起的诸喜乐。
Appaṭikkūlatāvahoti appamāṇānaṃ sattānaṃ, attano ca tesu appaṭikkūlabhāvato. Hitūpasaṃhārādivasena pavattiyā sabbadisāsu pharaṇaappamāṇavasena sabbadisāsu vipphārikatā.
‘不偏不倚’者，指少量众生当中自己之无偏不倚状态。因种种利益集摄而生，遍行诸处且以极大之持守无偏不倚故，在诸处皆能坚固。
‘‘Arahattaphalasaṅkhātaṃ bala’’nti vuttaṃ tassa akuppadhammatāya kenaci anabhibhavanīyabhāvato.
‘名为阿拉汉果之力’者，是因具备不动之定性而不可侵犯，不为任何因缘所破断。
‘‘Loke’’ti idaṃ yathā ‘‘ekabalampī’’ti iminā sambandhīyati, evaṃ ‘‘duppasahaṃ durabhisambhava’’nti imehipi sambandhitabbaṃ. Lokapariyāpanneheva hi dhammehi tesaṃ balassa duppasahatā, durabhisambhavatā, na lokuttarehīti. Etthevāti etasmiṃ arahattaphale eva, tadatthanti attho.
“Loke”这个词，如同“独自有力者”这个词一样，应当和它所指称的事物相联系。依此，“难以忍受”“极其难得”的说法，也应当和此联系起来。因为这些所说的困难与极难发生，仅是在世俗的范畴内它们的力量来说难以忍受和难以遇得而已，并非超越世俗以外的境界。所谓“如此”等语，是专指在此阿拉汉果报上说，即此意即为意义所在。
Lokuttarapuññampīti lokuttarapuññampi puññaphalampi. Yāva āsavakkhayā pavaḍḍhati vivaṭṭagāmikusaladhammānaṃ samādānahetūti yojanā. Amatapānaṃ piviṃsu heṭṭhimamaggaphalasamadhigamavasenāti adhippāyo.
“世间超越的福报”者，是指世间之外的福德及其果报。这是以烦恼灭尽、涅槃已成这一境地为界限，涵盖消除百结障蔽的善法所成的福报。这一界限的划定是标志，称之为“联结”，意指善法的证得是摄取成就超越生死的正果。称为“无死者境”，是对通过正道得来远离生死轮回的无死之境的称号。
Cakkavattisuttavaṇṇanāya līnatthappakāsanā. · 《转轮王经》注释中隐义的阐明。